These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter you not:
sent.
Matthew 22:3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.
Luke 9:2 And he sent them to preach the kingdom of God, and to heal the sick.
Luke 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
Go.
Matthew 4:15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
John 7:35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
Acts 10:45-48 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost…
of the Samaritans.
2 Kings 17:24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
Luke 9:52-54 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him…
John 4:5,9,20,22-24 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph…
Do not go onto the road of the Gentiles
At this stage, Jesus' mission is focused on the "lost sheep of Israel" (Matthew 10:6). The Gentiles, or non-Jews, represent the broader mission field that will be addressed after Jesus' resurrection. This instruction highlights the initial priority of reaching the Jewish people, fulfilling Old Testament prophecies about the Messiah coming to Israel first (Isaiah 49:6).
or enter any town of the Samaritans.
The Samaritans were a mixed race, part Jewish and part Gentile, and there was significant animosity between Jews and Samaritans. This instruction reflects the cultural and religious tensions of the time. Jesus' later interactions with Samaritans, such as the woman at the well (John 4), show His ultimate plan to break down these barriers. However, at this point, the focus remains on the Jewish population, aligning with the covenant promises made to Abraham and his descendants.
Jesus personally commissions the twelve men He has just named (Matthew 10:2-4).
• The action is deliberate: He “sent” them, the same verb later used when the Father sends the Son (John 20:21).
• They are His representatives, carrying His authority (cf. Mark 3:14-15; Luke 9:1-2).
• Though ordinary men, they become the foundation stones of the Church (Ephesians 2:20; Revelation 21:14).
This reminds us that ministry begins with Christ’s call and empowerment, not human ambition.
The Lord never sends people out without clear guidance.
• Matthew 10:7-15 spells out what they are to say, do, take, and expect.
• Obedience to His instructions safeguards them and advances the mission (cf. Exodus 19:5; John 15:14).
• Their success depends on listening first, acting second—a timeless pattern for every disciple (James 1:22).
For this moment, their route is restricted.
• Jesus targets “the lost sheep of the house of Israel” (Matthew 10:6), fulfilling covenant promises (Genesis 12:1-3; Romans 9:4-5).
• Limiting the field allows concentrated impact and training before a wider assignment (Acts 1:8).
• The restriction is temporary; after the resurrection the mandate widens to “all nations” (Matthew 28:19; Acts 13:46-48).
This shows God’s orderly plan—Israel first, then the world—assuring us that He keeps every promise in its proper time.
Samaritans held a mixed heritage and rival worship (2 Kings 17:24-34; John 4:20).
• At this stage, Jesus avoids inflaming old hostilities that could derail the mission (cf. Luke 9:52-56).
• Yet He values Samaritans: He will minister to the woman at the well (John 4:4-42) and heal a grateful leper (Luke 17:16).
• After His ascension, Samaria becomes the next stop for the gospel (Acts 8:4-8).
The verse therefore highlights timing, not favoritism: God’s love will soon embrace Samaritans fully, but the disciples must follow His strategic sequence.
Matthew 10:5 records a precise, time-bound directive. Jesus sends out the twelve, equips them with instructions, and temporarily narrows their route away from Gentile and Samaritan territories to focus on Israel. The limitation is strategic, fulfilling covenant order and providing hands-on training before the broader Great Commission. God’s plan progresses in stages, assuring us that every promise in Scripture is true, literal, and perfectly timed.
(5) Go not into the way of the Gentiles.--The emphatic limitation seems at first sight at variance with the language which had spoken of those who should come from east and west to sit down with Abraham and Isaac and Jacob in the kingdom of God, and with the fact that our Lord had already taken His disciples into a city of Samaria, and told them that there also there were fields white for the harvest (John 4:35). We must remember, however, (1) that the limitation was confined to the mission on which they were now sent; (2) that it did but recognise a divine order, the priority of Israel in God's dealing with mankind, "to the Jew first, and also to the Gentile;" and (3) that the disciples themselves were as yet unfitted to enter on a work which required wider thoughts and hopes than they had yet attained. It was necessary that they should learn to share their Master's pity for the lost sheep of the house of Israel before they could enter into His yearnings after the sheep that were "not of this fold" (John 10:16).Verse 5a. - Parallel passages: Mark 6:7, 8; Luke 9:2. These twelve Jesus sent forth; ἀπέστειλεν (cf. John 17:18). Till now they had formed an inner circle of μαθηταί (Matthew 9:35, note), but now they begin their work of carrying Christ's message to others. "Ἀποστέλλω corresponds with the idea of our own words 'despatch' and ' envoy,' and conveys the accessory notions of a special commission, and so far of a delegated authority in the person sent" (Bishop Westcott, on John 20:21, Add. Note). Bengel suggests (on ver. 1) that the twelve were not all absent at once, but were sent out in relays; but Mark 6:30 is against this opinion (cf. also Luke 22:35). On the New Testament conception of the name and office of an apostle, cf. Bishop Lightfoot's classical note in 'Galatians' (pp. 92-101, edit. 1869). And commanded them, saying; charged them (Revised Version). Important as the charge is, its necessary subordination to the fact that they were sent is expressed by the very form of the sentence (ἀπέστειλεν... (παραγγείλας). Verses 5b - 42. - CHRIST'S COMMISSION TO HIS AGENTS. The connexion and development of thought in this important charge is exceedingly difficult to perceive, and has been understood in many ways. Perhaps that most generally accepted in this country is Alford's, according to which the charge is divided into three sections - the first (vers. 5-15) referring to the mission to the cities of Israel; the second (vers. 16-23) to the general mission of the apostles as developing itself, after the Lord should be taken from them, in preaching to Jews and Gentiles, ending with the close of the apostolic period in the narrower sense (ver. 23 referring primarily to the destruction of Jerusalem); the third (vers. 24-42) spoken directly of all the disciples of the Lord, concluding with the last great reward. But this threefold historical arrangement seems to be little more than fanciful, the basis of truth Underlying it probably being that the charge in its present form is due to the writer of the Gospel (nor to our Lord directly), who desired not only to record what our Lord said at the time of this mission, but also to incorporate other sayings of his that bore upon similar work, and thus to give such a summary of our Lord's utterances as would be of special use to preachers of the gospel, irrespective of place or time. Observe that ch. 5. - vii, referred to believers in their private capacity - laying stress on the relation that they were to hold to the religion of the day - while this chapter refers to them as representing Christ to the world. The original basis of the commission was addressed to men called to give their whole time to this work, but as the chapter stands it applies to all believers in their capacity of witnesses for Christ. The ministerial function of preaching committed to men selected for it is only an accentuation of one of the duties expected from all Christ's followers. The development of thought in the chapter appears to be as follows: -1. The external conditions of conveying Christ's message, with special reference to the immediate occasion (vers. 5b - 15).
2. The internal conditions (vers. 16-39).
(1) Vers. 16-23: Though surrounded by enemies, you must conduct yourselves with calmness (ver. 19); with endurance (ver. 22); with wisdom (ver. 23). . . .
Parallel Commentaries ...